פּירוש אויף ויקרא 26:12

והתהלכתי בתוככם AND I WILL WALK AMONG YOU — I will, as it were, walk with you in the Garden of Eden as though I were one of yourselves and you will not be frightened of Me. One might think that this implies: you will not fear (reverence) Me! Scripture however states, “but I will be your God” (Sifra, Bechukotai, Chapter 3 3-4).

And I will walk among you. Rashi explained: “I will stroll with you in the Garden of Eden, etc.” His intention is to remove from our holy Torah any challenger or disputer who says, “I have a place to lodge [an objection] and say that since the primary reward for the soul is not mentioned in the Torah, then surely these commandments do not have the power to bequeath to those who perform them the spiritual reward in the world to come. The purpose of performing them is only to receive reward in this world, which is held in contempt.” Many complete and great [scholars] have already been aroused by this question, and seven opinions have come to resolve this doubt, which Abarbanel mentioned in his compilation and elaborated on them. I have come to be as brief as possible and to arrange them here in order to close the mouths of those who speak arrogantly against our holy Torah.

AND I WILL WALK AMONG YOU. This means that My conduct with you will be well-known, as when a monarch walks in the midst of his army, supplying them with all their needs.
This then is the way of the simple sense of the words of the covenant, and it is true, for so indeed will He do with them. Now Scripture did not mention here the reward of the existence of the souls in the World of Souls,⁷⁰This is the world to which the soul of a person goes immediately following the death of the body. At the resurrection, body and soul will be reunited in the World to Come, which is the Olam Haba. and in the World to Come after the resurrection, for their existence [following the death of the body] is a matter of necessity in the way of creation, as I have explained in [the section on] excisions,⁷¹Above, 18:29. this form of punishment being the “cutting off” of the guilty ones [from life eternal], and all the other [souls] will continue to exist on account of their fundamental nature inherent in their creation. But by way of the Truth, [the mystic teachings of the Cabala], these blessings [in this section] are also heavenly blessings in matters above, as I have explained.⁷²Above, Verse 11. Thus, And I will give peace in the Land;⁷³Verse 6. and My soul shall not abhor you,⁷²Above, Verse 11. and similarly, and I will walk among you,⁷⁴Verse 12 before us. allude to the [Divine] attribute which our Rabbis have called Shechinah (the Divine Presence), of [the root found in the expression], And I will set ‘mishkani’ (My dwelling) among you,⁷²Above, Verse 11. and as the Rabbis say:⁷⁵See Rashi to Deuteronomy 30:3. “The Shechinah (Divine Presence) dwells with Israel.” And in Bereshith Rabbah they have said:⁷⁶Bereshith Rabbah 19:13. “The Divine Presence was mainly in the lower world.”⁷⁷That is, even after Adam committed the first sin, the Divine Presence was still mainly in the lower world. With each progressive sin on the part of mankind, this Presence withdrew to the remote heavens, until the patriarchs appeared and gradually brought His Presence back into the lower world. When the Tabernacle was completed and His Glory came to dwell therein, the process of return was completed. Thus the Garden of Eden [i.e., the World of Souls] and the World to Come [after the resurrection] are mentioned here⁷⁸In the expressions: And I will set My dwelling (Verse 11); and I will give peace in the Land (Verse 6), as hinted to above (Ma’or V’shamesh). to those who know [the way of Truth].
Now these blessings in their perfection will only occur when all Israel do the will of their Father [in heaven], and when [as a result of this] the structure of heaven and earth will be perfect, in accordance with its [original] plan. There are no other blessings in the Torah as perfect as these, which constitute the words of the covenant and the conditions between the Holy One, blessed be He, and us.
Know, [however], that Israel never attained these blessings in their perfection, neither many of them [i.e., as a people] nor as individuals, since their merits were never sufficient for them, just as the Rabbis have said with reference to David’s [captains]:⁷⁹Moed Katan 16 b. “And he [Adino the Eznite] lifted up his spear against eight hundred, whom he slew at one time.⁸⁰II Samuel 23:8. But he [David] was troubled about the [remaining] two hundred.⁸¹As the verse states, How should one chase a thousand (Deuteronomy 32:30) (Moed Katan 16b). Thereupon a Divine Voice came forth and said to him, Save only in the matter of Uriah the Hittite.”⁸²I Kings 15:5. In other words, because of the affair of Uriah (see II Samuel, Chapter 11) King David did not completely achieve that particular blessing mentioned in the Torah. Therefore you will find our Rabbis of blessed memory speaking of [the fulfillment of] these verses [containing the blessings] in the future [which is yet] to come. [Thus they have said].⁸³Torath Kohanim, Bechukothai 2:2. “This teaches that a child of Israel will in the future stretch forth [his hand into the pupil of an adder’s eye, and remove his gall through his mouth.” Similarly they have said]:⁸⁴Ibid., 3:3. “The Holy One, blessed be He, will in the future walk about with the righteous in the World to Come.” This is because [these blessings] have not yet been fulfilled, but they will be fulfilled for us at the time of [our] perfection.